Moment of Glory

Achron Shel Pesach Moment of Glory A focus of the final Yom Tov days of Pesach is Krias Yam Suf, which occurred on the seventh night. While it is not surprising that so many of the Teffilos said over these last days of Yom Tov focus on Krias Yam Suf, the importance of this Nes is perhaps highlighted by the fact that we mention it so often during the rest of the year. Each day, at multiple times during Shachris and again at Maariv, Krias Yam Suf takes central stage. It is often the case that the words of Teffilah can allow us additional insight into already familiar events and there is one line, said each night at Maariv, that may do exactly that. In speaking about Krias Yam Suf between Shema and Shemona Esrei we say: “Malchuscha Ra’u Banecha Bokeah Yam Lifnei Moshe”. There seems to be two parts to this statement: first, there was an instance of Malchuscha Ra’u Banecha, in which Klal Yisroel in some way beheld the Malchus Hashem, and then the Yam was split “Lifnei Moshe”. Both parts of this sentence require some explanation. First, in what way did Bnei Yisroel see the Malchus Hashem prior to Krias Yam Suf? Obviously, the Nes itself showed the complete Shlita of HKBH on all parts of the Teva, but this seems to indicate that Klal Yisroel sensed the Malchus Hashem before—how? Second, why do we say that the Yam was split “Lifnei Moshe”? These words seem to assign a very direct connection between Moshe Rabbeinu and Krias HaYam—why? There are many instances in which Moshe was involved in the advent of a Nes, but we don’t usually say that he caused it—why, in the case of Krias Yam Suf, do we seem to connect Moshe so closely to the Nes? The truth is that the words “Lifnei Moshe” are not necessarily out of place, as Chazal seem to establish a very direct connection between Moshe Rabbeinu and Krias Yam Suf. The very last Passuk in the Torah discusses the life of Moshe and his accomplishments: “U’Lichol HaYad Hachazak U’Lichol HaMorah HaGadol Ashe Asah Moshe L’Einei Kol Yisroel”. Rashi there explains that the words “U’Lichol HaMorah HaGadol” refer generally to “Nisim V’Gevuros SheBiMidbar”, the Nissim that took place in the Midbar. Sifri, however, assigns a more specific meaning to these words: “U’Lichol HaMorah HaGadol Zu Krias Yam Suf.” According to the Sifri, at the very end of his life, as the Torah is describing the impact and accomplishments of Moshe Rabbeinu, special mention is made of his role in Krias Yam Suf. This Medrash would certainly seem to indicate a very clear link between Moshe and the Nissim of Krias Yam Suf, thereby supporting the words “Bokeah Yam Lifnei Moshe”, an idea that requires explanation. Why is Moshe credited so directly with this Nes, and how can this help us understand the beginning of the sentence said during Maariv: “Malchuscha Ra’u Banecha Bokeah Yam Lifnei Moshe”? As with any idea or concept, the first step to deeper understanding is to examine the way Chazal speak about the Inyan. In the case of Krias Yam Suf, there are an untold number of Medrashim and Maamrei Chazal, each of which contains oceans of depth. That said, there are two Medrashim in particular that seem in some ways at conflict, requiring further explanation. The Tanchuma in Parshas Shoftim speaks about the events surrounding Krias Yam Suf, revealing an interesting result of Yetzias Mitzrayim: “[HKBH] Haya Misaveh L’Shmoah Tefillasam V’Lo Hayu Misplallelim.” Hashem wished to hear the Teffilos of Bnei Yisroel, but they were not Davening. The Medrash continues, telling us that Hashem then caused Pharaoh to give chase, meeting them at the Yam. As the Pessukim in Parshas Beshalach attest, this indeed caused us to daven, “VaYitzaku Bnei Yisroel El Hashem…”, and it was at this point that Hahsem told Moshe “Netei Es Yadcha Al HaYam U’Bikaehu”. This sequence, concludes the Medrash, is expressed by the Passuk in Shir HaShirim: “Yoansi B’Chagvei HaSela…Hashmieini Es Koleich.” Hashem wished to hear the voices of Bnei Yisroel, and therefore caused the events leading to Krias Yam Suf. The message of this Medrash—that Krias Yam Suf was the result of our Teffilos—seems to be in conflict, at least in part, with a Mechilta in Parshas Beshalach. There, the Medrash tells us that when Bnei Yisroel reached the Yam, “Kvar Har Hamoriah Ne’ekar MiMikomo, U’Mizbeaho Shel Yitzchok Banui Alav…V’Avraham K’Ilu Pashat Es Yado V’Lakachg Es HaMa’acheles L’Shchot Es Beno.” The entirety of Har HaMoriah was uprooted from its spot and brought to the Yam Suf, as it had existed at the moment of Akeidas Yitzchok, complete with Yitzchok Avinu atop the Mizbeach and Avrohom Avinu prepared to do Shechita. At that moment, records the Medrash, Hashem spoke to Moshe: “Moshe Banai Nesunim BaTzarah….V’Attah Omed B’Teffilah.” In response to this question, Moshe asked one of his own: “U’Mah B’Yadi La’asos”. It was at this point, concludes the Medrash, that HKBH said: “Netei Es Yadcha Al HaYam U’Bikaehu” The Mechilta seems to be telling us that there was a “Tayna” on Moshe Rabbeinu for Davening at that moment: “Moshe Banai Nesunim BaTzarah….V’Attah Omed B’Teffilah”. How does this align with the message of the Tanchuma, that the entire episode was only so that Bnei Yisroel would answer the plea of “Hashmieini Es Koleich”? Why were the Teffilos of Bnei Yisroel desired and those of Moshe Rabbienu derided? Further, the beginning of the Mechilta is surely to be classified as a Medrash Peliah: why was Har Hamoriah at the moment of Akeidas Yitzchok brought to the Yam at that moment? The Medrash does not say that a vision of the Akeida was seen, but rather “Har Hamoriah Ne’ekar MiMikomo”—the mountain itself was lifted up and brought to the Yam. Why? what is the connection between Akeidas Yitzchok and Krias Yam Suf, and how does this relate to the question asked of Moshe by HKBH: “Moshe Banai Nesunim BaTzarah….V’Attah Omed B’Teffilah? To answer these questions, we must first understand on a deeper level the events of Akeidas Yitzchok. One of the Teffilos said as part of Selichos, which is rooted in the Gemara in Taanis, is “Mi She’ana” in which we ask HKBH to answer our Teffilos as He did others. In that Teffilah we say: “Mi She’ana L’Avrohom Avinu B’Har HaMoriah Hu Ya’anenu”. The Pessukim in Parshas Vayera do not record any Teffilos of Avrohom at that moment, however, leading one to wonder to what instance we refer with these words. Rashi, however, at the end of the Parshas HaAkeida, tells us that as Avrohom brought the Ayal Achar as a Korban “Tachas Beno”, he said a Teffilah: “Yehi Ratzon Shetehi Avodah u K’Ilu Asuyah B’Beni…” As each part of the Avodah was performed, Avrohom was Misplallel that HKBH consider it as though having been done it to Yitzchok. Indeed, Pirkei D’Rebi Elazar tells us that this Teffillah was Niskabel: “Alah Korban HaAyal…K’Ilu Haya Reach Nichoach Shel Yitzchok.” If we understand that this was the Teffilah of Avrohom Avinu B’Har HaMoriah, the one to which we attach ourselves in times of Tzar, we must understand its intent. What was Avrohom asking when he Davened “Shetehi Avodah u K’Ilu Asuyah B’Beni”? The answer to this question lies at the heart of Akeidas Yitzchok. In the Pessukim, Avrohom refers to the Makom of the Akeidah in a cryptic manner: “V’ani V’HaNa’ar Nelcha Ad Ko”. Rashi, there, explains that this refers to the promise made by HKBH to Avrohom regarding his offspring: “Ko Yihiyeh Zarecha”

Sfas Emes explains that these words reveal the Yesod of Akeidas Yitzchok, which he explains as follows. The main Nisayon of the Akeida was that Avrohom had been promised that he would have generations of offspring, “Ko Yihiyeh Zarecha”, a promise that would seem to be for naught if Yitzchok’s life were to end on Har HaMoriah. This prospect bother Avrohom not for himself but because it would prevent the Giluy Kvod Shamayim that was destined to be brought about by the generations following in his footsteps. Avrohom, therefore, made a decision: he would use Akeidas Yitzchok as an opportunity to bring about all the Kvod Shamayimt that would otherwise have resulted from the promise of “Ki B’Yiztochok Yikareh Lecha Zera.” That is why he said “V’ani V’HaNa’ar Nelcha Ad Ko”, alluding to the words “Ko Yihiyeh Zarecha”, because he intended to accomplish on Har Hamorah that which would otherwise have been accomplished by his descendants. When HKBH told Avrohom not to complete the Akeidah, however, these plans were brought to a halt. Chazal tell us that a minor dispute ensued, as Avrohom wished to take some sort of action that would have actualized his intentions, ensuring that the Kvod Shamayim he wished to bring to the world would be perpetuated. Instead, he brought the Ayal as a Korban, “Tachas Beno,” all the while being Mispalllel that those actions would take the place of the Korban he originally intended to bring. It emerges that the Teffilah of “Avrohom Avinu B’Har HaMoriah” concerned the Giluy Kvod Shamayim to be brought about by his offspring: he wished to ensure that this potential would reach eventuality and those Teffilos were accepted, as Pirkei D’Rebi Elazar records. When Bnei Yisroel were presented with the prospect of destruction—as Phroah approached on one side and the Yam blocked any escape—the Passuk tells us that they Davened, “VaYitzaku Bnei Yisroel El Hashem…”. Chazal, on these words, tell us: “Tafsu B’Umnos Avosam”, they attached themselves to the handiwork of the Avos. This can meant the concept of Teffilah, which is found in relation to each of the Avos, but can also mean that they attached themselves to the Teffilos of the Avos themselves. If Pharoah had been successful in destroying Bnei Yisroel at that moment, the promise of “Ko Yihiyeh Zarecha” would have ended then and there. Any Kvod Shamayim that would have been brought about by future members of the Am Hanivchar would have been forestalled, never to see the light of day. Bnei Yisroel, therefore, were Mispallel as Avrohom Avinu had on Har Hamoriah, hoping to ensure their survival so that Kvod Shamayim would continue to be brought into the world. This was their Teffilah at that moment, and it was for this reason that Moshe Rabbeinu was shown Har Hamoriah in all its glory—as an allusion to the Teffilos of Bnei Yisroel at the Yam, which reflected those of Avrohom Avinu. This was all meant to change the calculus of Moshe Rabbeinu at that critical moment. R’ Shlomo Kluger, in a Drasha for Simchas Torah, explains that there are three types of Nissim brought as it relates to Neviim: those that the Navi heralds but does not perform, those that HKBH instructs the Navi to perform, and those that the Navi performs of his own volition. This last sort of Nes is only possible, however, when Klal Yisroel is B’Tiknam, on their highest Madreigah. When Bnei Yisroel davened as Avrohom Avinu had, showing that their only concern was Kvod Shamayim, they reached that Madreigah and Moshe, therefore, had the ability to change the Teva on his own, without the Tzivuy of HKBH. This is the sequence of events related by Mechilta: Har Hamoriah was brought to the scene to symobilze the Teffilos of Bnei Yisroel and their impact, and the question was then asked: “Moshe Banai Nesunim BaTzarah….V’Attah Omed B’Teffilah”. Moshe asked what else he could do, and HBH told him: “Netei Es Yadcha Al HaYam U’Bikaehu”. We refer to these events each night: “Malchuscha Ra’u Banecha”, Klal Yisroel only saw the Malchus of Hahsem, they were concerned only with Kvod Shamayim, and therefore “Bokeah Yam Lifnei Moshe”, the Teva was changed at the hands of the Navi alone. Perhaps this is the message of Krias Yam Suf. We sometimes feel like the Yidden at the shores of the Yam Suf, trapped with nowhere to turn, unsure from where our salvation—personal or communal—will come. At times like this, if we are “Tafsu B’Umnos Avosam”, concerning ourselves with Kvod Shamayim, we, too, can be treated to the Nissim for which we yearn.